Tractate sanhedrin 56aar71300kc
According to the Talmudthe two most distinguished members of the Great Sanhedrin were known as Nasi [Prince] and Ab-beth-din [Father of the Beth din], while there was a third known as Mufla [distinguished]. The Gemara asks: From where is it derived that this word nokev is a term for blessing, i. Rather, they remove all the people who are not required to be there from the court, so that the curse is not heard publicly, and the judges interrogate the eldest of the witnesses, and say to him: Say what you heard explicitly. C HAPTER VI describes how the condemned man was led to the place of execution, and how a last opportunity was offered to him by the court for the revocation of the sentence. The chapter concludes by raising the interesting point to what extent one may act in self-defence. By a natural transition the right to kill a housebreaker in self-defence is discussed, and this leads to a list of those who may be killed to prevent them from sinning, followed by a discussion on the sins which may not be committed even under threat of death. In the [page xv] discussion on decapitation, the important principle is laid down that a practice derived from the Torah is not to be rejected merely because it is similar to non-Jewish practice. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world.
Sanhedrin (סנהדרין) is one of ten tractates of Seder Nezikin It originally formed one tractate with Makkot, which also deals with criminal law. The Gemara of the. Encyclopedia of Jewish and Israeli history, politics and culture, with biographies, statistics, articles and documents on topics from anti-Semitism to Zionism.
Tractate Sanhedrin: Talmudic tractate that details the laws applicable to the hierarchal Jewish judicial system, as well as the various penalties – monetary.
C HAPTER VII deals with the four modes of execution practised in ancient Israel — stoning, burning, decapitation and strangulation — and proceeds to describe the methods of the last three, stoning having already been dealt with in the previous chapter.
By whom members of the Sanhedrin were appointed is not clear from the Talmud. The Gemara answers: One answer is that for one to be liable, it is necessary that his transgression involve the name of God with the name of God, and such a transgression is not possible if the reference is to uttering the ineffable name of God.
And the Rabbis say: For cursing the ineffable name of God, one is punished by death, and for cursing the appellations, one is liable to receive lashes for violating a prohibition.
Such details as the announcement of the execution by a herald, confession of sins before the execution and the benumbing of the criminal's senses before execution are vividly portrayed.
The aggadic portion covers such subjects as the original script and language of the Torah.
It designates. GEMARA: The mishna teaches that the Sanhedrin would sit in a semicircle.
The Gemara asks: From where are these matters derived? Rabbi Aḥa bar Ḥanina.
He has, nevertheless, revised and supplemented, at his own discretion, their interpretation and elucidation of the original text, and has himself added the notes in square brackets containing alternative explanations and matter of historical and geographical interest. Specifically, the witnesses would say: Let Yosei smite Yosei, as the name Yosei has four letters in Hebrew, as does the Tetragrammaton.
An interesting Baraitha relates how halachic disputes arose when the two schools of Shatnmai and Hills sprang up, consisting largely of immature disciples.
Tractate Sanhedrin
The chapter concludes with references to the Urim and Tummim and David's council of war, and specifies the qualifications required from members of the Sanhedrin, and from a city to be eligible for a seat of the Sanhedrin.
When the Mishnah was compiled, towards the end of the second century CE.
The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i. It is because it sits in the navel of the world, in the Temple.
And the third witness, in the event that there is one, says: I too heard as he did. Rabbi J.
The privileges of the High Priest and King. And the second witness says: I too heard as he did, but he does not repeat the curse explicitly.
Josephus and the New Testament also picture the Synhedrion as an institution of some political importance ; whether this institution was identical with the Great Sanhedrin of the Talmud it is difficult to say.
Consequently, the information about it given in the Talmud, in this and other tractates, has neither the fulness nor the precision that we could desire. Both Josephus and the New Testament contain references to what is called the "Synhedrion" of the Jewish people, which it is not easy to reconcile with what we are told about any of the Sanhedrin mentioned in the Talmud.